瑜伽論記 10.61

10.61

下明清淨十因，觀待諸行多過患故樂求清淨等者，景云：觀待諸行多過患者正出觀待因體，樂求已下出觀待因所生之果，樂來清淨者發願也，攝受清淨者起行也，成滿清淨者得果也，基云：如次，謂初發心地前住已得無漏，初地已上及已滿佛果無漏圓故，安住種姓乃至為牽引因者，景云：若望道諦即名宰引因，若望滅諦應名證得因，文中自說證有餘望滅諦也，彼望清淨為牽引因引道諦也，基云：即種姓望證二涅槃界智為牽引因，望涅槃諸根成就者，八種勝報如前已辨，種姓所攝至為生起因者，景云：此同時相生前牽引因遠牽未來異時因果。測述西國三釋。一、依護法云：以本有法爾無漏種子能生一切無漏現行，是故初地已上無漏現行皆有因緣，或有地前新熏種子，是有漏故但是增上緣，初地已上新熏無漏種子望彼現行無漏亦得作因緣，以是無漏故。二、護月云：唯有法爾種子，即用此種子為因緣生現行無漏。三、勝軍云：唯有新熏，今此論又就可生義說為種子。基云：定別因中唯以三乘作法者，此約麁為論，據細三乘中復分何果何因等無量無數，同事因中云若清淨品者，簡雜染同事。然前雜染中不言，若雜染品法同事因言，此乃影略。又此言若清淨即知前雜染同事因故須簡也。

Below, the ten causes of purity are clarified. Regarding 'because one depends on formations having many faults, one takes joy in seeking purity, etc.': Jing says: 'Depending on formations having many faults' directly sets forth the essence of the cause of dependency. From 'takes joy in seeking' downward sets forth the fruit produced by the cause of dependency. 'Takes joy in seeking purity' is making the aspiration; 'receiving purity' is giving rise to practice; 'perfecting purity' is attaining the fruit. Kuiji says: Respectively, these refer to the initial generation of the mind prior to the grounds and abiding in having already attained the taintless; the first ground and above; and having perfected the taintless perfection of the Buddha-fruit. Regarding 'abiding in the gotra up to... constitutes the propelling cause': Jing says: In relation to the truth of the path, it is called the propelling cause; in relation to the truth of cessation, it should be called the cause of realization. The text itself speaks of realizing [nirvāṇa] with remainder in relation to the truth of cessation; that which, in relation to purity, is the propelling cause propels the truth of the path. Kuiji says: The gotra, in relation to the wisdom that realizes the two nirvāṇa realms, is the propelling cause; regarding the accomplishment of the faculties for nirvāṇa, the eight kinds of supreme retribution are as previously analyzed. Regarding 'that which is subsumed by the gotra up to... constitutes the generating cause': Jing says: This is simultaneous mutual arising; the preceding propelling cause remotely propels the cause and fruit of a different future time. Cheuk sets forth three explanations from the Western Region: 1. According to Dharmapāla: Innate, intrinsically taintless seeds can generate all taintless actualities; therefore, taintless actualities from the first ground onward all have cause-conditions. Some are newly perfumed seeds prior to the grounds; because they are tainted, they are merely predominant conditions. Newly perfumed taintless seeds from the first ground onward can also serve as cause-conditions in relation to those manifest taintless states, because they are taintless. 2. Candragomi says: There are only innate seeds, and one uses precisely these seeds as cause-conditions to generate manifest taintless states. 3. Jayasena says: There are only newly perfumed seeds; here this treatise also speaks of them as seeds in terms of the meaning of being generable. Kuiji says: That the distinct cause only applies to the three vehicles is discussed according to gross terms; according to subtle terms, within the three vehicles there are further divisions into which fruits, which causes, and so forth, immeasurable and countless. In the co-functioning cause, stating 'if it belongs to the category of purity' excludes defiled co-functioning. However, in the preceding defiled section it did not state 'if it is a dharma belonging to the category of defilement, it is the co-functioning cause'—this is an elliptical omission. Furthermore, this statement 'if it belongs to purity' immediately lets one know the preceding defiled co-functioning cause, which is why it had to be delimited.